A Bridge Between Don Juan’s Hallucinogens and Contemporary Entheogenic Paths There comes a point when the known world begins to dissolve—not as illusion, but because the perceptual structures that held it in place begin to shift. That point is not […]
Following a startling encounter with an ally, Don Juan resumes his teachings on awareness, introducing the crucial concept of the assemblage point. He explains that this luminous point on the human energy cocoon is responsible for selecting emanations that form our perceived reality. The nagual’s blow, a push on this point, can shift awareness, a technique old seers used for control and new seers use for deeper understanding. Castaneda recounts his own experience of a dramatic shift and a vivid vision, which Don Juan clarifies as a movement of his assemblage point. The conversation delves into the differences between the “right side” (known) and “left side” (unknown) awareness, and how the assemblage point’s movement, especially through new habits or sorcery practices, unlocks access to these hidden realms. Don Juan emphasizes that true mastery lies in moving the assemblage point from within, an accomplishment that allows warriors to confront profound, even deranging, experiences while maintaining their sanity. The chapter concludes with Don Juan’s explanation of human luminosity as a “ball of jack cheese” with a “cheddar cheese” band representing the human spectrum of emanations, and the assemblage point’s role in “clustering” these emanations to create perception, even revealing a “dark side of man” through extreme shifts.
Everything experienced as reality depends on perception. But perception is not a passive reflection of the world — it is an energetic act, a living and intentional construction shaped by attention. Attention is the instrument through which the being organizes
Castaneda presents the third premise of the warriors’ way: “Perception Must Be Intended In Its Completeness”. He relays that don Juan Matus taught that all perception is inherently neutral, and must be accepted without judgment. Don Juan distinguished his teachings as entries from a “book of navigation” detailing sorcerers’ direct perceptions. The key to this premise is reinterpreting energy without the mind, an act requiring the whole being. This complete interpretation is achieved through the union of the physical body and the “energy body”. Therefore, intending perception in its completeness means reinterpreting energy with both of these essential parts of oneself fully engaged.
Castaneda proposes a new area for philosophical inquiry based on two core concepts from ancient Mexican sorcerers: “seeing” and “intent”. He defines “seeing” as the human capacity to directly perceive energy as it flows in the universe, using the entire organism. “Intent” is described as a conscious, universal force that sorcerers can engage with through the act of “intending”. Castaneda argues that the direct perception of energy can create a new form of subjectivity, free from the limits of language, allowing for a pragmatic and active intentionality that could transform philosophy into a practical discipline.
Journal of Applied Hermeneutics – A New Area for Philosophical Inquiry Read More »
Here, Castaneda introduces the first premise of the warriors’ way as taught by don Juan Matus: “We Are Perceptors”. He explains that while this seems obvious, it is a profound statement for sorcerers, highlighting that humanity’s basic orientation is perceiving. According to don Juan, humans interpret a minimal influx of energy through a system called the “human form,” creating a world that is mostly interpretation rather than direct perception. The premise is thus a call from sorcerers to return to humanity’s original state of direct perceiving.
Castaneda begins with a note on his use of language before exploring “intentionality,” seeking to move beyond standard philosophy. He traces the term from the medieval Scholastics to the 19th-century philosopher Franz Brentano, who defined it as the unique characteristic of mental phenomena to be directed toward an object. Castaneda then connects this to the sorcery concept of “calling intent”. From a sorcerer’s perspective, he explains, intent is not a mental product but a tangible, energetic force that exists outside the physical body and can be engaged with.
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In this log, Castaneda defines a “warrior guardian” as don Juan Matus’s term for a sorcerer—someone capable of interrupting their normal system of interpretation. He explains that the group known as the Chacmools was dissolved according to the dictates of energy, a force a warrior must obey. A new group selected by energy, the Energy Trackers, has replaced them. Castaneda relays don Juan’s explanation of energy tracking as following the trail of energy’s flow, which is experienced as a physical feeling rather than a visual sight. This new group naturally formed and developed this capacity, allowing energy to reveal itself to them.
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In this author’s note, Castaneda reaffirms the journal’s goal: to disseminate the ideas from don Juan Matus’s cognitive world. He recounts his early, unsuccessful attempts to publish the work, which was rejected for not fitting conventional formats. He then announces a significant change: the journal’s name is changed from “The Warriors’ Way” to “READERS OF INFINITY”. This new title is inspired by don Juan’s concept of “reading infinity,” a state of perception achieved through “inner silence” where a seer can read the infinity that reveals itself on the horizon. The journal is presented as an invitation for everyone to take up this challenge.
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Castaneda explores the philosophical method of Phenomenology, as developed by Edmund Husserl. He explains its core concepts, particularly the “epoché” or the “suspension of judgment,” a reduction intended to get back to the origin of experience. However, Castaneda argues from his experience with don Juan Matus that this suspension of judgment is impossible to achieve as a purely intellectual exercise. For sorcerers, suspending their interpretation system is not a philosophical choice but a practical necessity for survival required to perceive the unknown. He therefore proposes to correlate the intellectual propositions of Western philosophy with the pragmatic accomplishments of sorcerers.
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